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The most memorable lines of Paul Keating's 1992 Redfern Speech are not about Indigenous Australians at all, but Europeans who stole their land, their children and their dignity. A number of commemorative days focus on the needs and rights of Aboriginal and Torres Strait Islander people, but Sorry Day is not one of them.
Whereas The Hunt portrayed a small town gripped by paranoia after a sensitive and imaginative child's confused comments are taken out of context, in Broken the accusations are more sinister, used by a young girl to deflect consequences from herself, in full knowledge of the damage that her claims will cause to the accused.
The 2011 book Five Uneasy Pieces offered an alternative reading of the so-called 'clobber passages' that are at the core of religious unease about homosexuality. A follow-up volume pushes the envelope further by examining the biblical recognition of the variety of human love beyond traditional marriage.
Around 20,000 people died in a series of violent conflicts between peoples extending across the entire continent and more than half of our history. We have yet to find a way to remember the loss of those people with anything like the scale and intensity of our other commemorations, such as Anzac Day.
In a week of racist and xenophobic reaction to the Boston Marathon bombing, one US observer commented separately on Australia's racism, describing our country as one of the 'most comfortably racist places' he'd ever been in. Racism is a source of shame in the US, but part of the culture in Australia.
The deepest desire that humans have is for the sense of self found in happiness and fulfilment. Benedict held that reason, as the faculty that allows us to be aware of ourselves and understand the meaning of things, is directed not just toward knowledge but toward a deep and critical comprehension of what it means to be fully human.
She was in year nine when people started to suspect she was gay. At that time a lesbian teacher at her Catholic school 'was kicked out' and 'people targeted me even more'. State intervention in religion might be undesirable, but too many religious groups respond to the discrimination debate with rights-based arguments that lack empathy.
David hated that he could not be himself at church. He considered suicide. But he couldn't give up on the God he believed loved him for who he was. One day he read a line in a local church's values statement: 'We regard each person as a valuable member regardless of sexual orientation'. 'Let's see if they're serious,' he thought.
There is often a natural antipathy between the financial sector and the community sector. If you give the dog a bone, say the money men, he will only rub it in dirt and bury it. If you give the bank a bone, say the community workers, it will charge you interest on the transaction. But sometimes we are nudged to reconsider our reflexive prejudices.
This year, in my immediate family, there has been a separation, the sale of a beloved home, the purchase of another house, and the birth of a child, my nephew. If you, like me, are someone who is accustomed to Christmas Day as a 'family occasion', you may be equally aware of the fraught nature of that innocent description.
'Might not the chief problem with Church language in the public square be that we tend to come from a position of moral superiority, approaching those dreadfully compromised politicians who will do anything to be elected? The abuse crisis reminds us that the Church is not irreproachable.' Text from Fr Frank Brennan's presentation at the Anglican Church of Australia's Public Affairs Commission Conference, November 2012.
The battle of words about what constitutes Aboriginality, sparked by Tony Abbott's ill-conceived remarks about Liberal Party member Ken Wyatt, has been discomfiting. References to Aboriginal 'blood' conjure up the absurd measurements that were used to classify and separate Aboriginal people in the past.
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